32. "PRIVATE INTERPRETATION" (2 PET. I. 20)

the interpretation and sense of a passage as distinct from the actual meaning of its separate words.

On examination of this particular passage (2 Pet. i. 20) in which our words occur, we find that the verse forms part of a larger context the Scope or subject of which is not what Scripture means, but whence it came.

This is evident from the most cursory reading of the whole passage. There is not one word about the meaning, but a great deal about the origin of prophecy; not a word about its interpretation, but about its source.

That this is the scope is quite apparent from the mere surface of the passage; and it is borne out by the Structure, which is the subject of the second great principle we wish to lay down (see Canon II., below).

This is sufficient to put us on the right track to find out the meaning of the words "private" and "interpretation." And our business, therefore, is to see if they can have a meaning more in harmony with the general scope of the passage.

As to the word rendered "private" we find that it is ἴδιος (idios) and that it occurs 114 times.¹ Out of these 114 times we find that it is nearly always rendered one's own; "his own sheep," "his own servants," "his own house," "his own country," etc.; but not once is it rendered "private," except in this passage. This shows us that the rendering "private" is sufficiently abnormal to be suspected; and that it would be more consistent to render it one's own (or lit., of its own).

As to the word rendered "interpretation" we shall find that it occurs nowhere else; neither in the New Testament, nor in the Septuagint. It is ἐπίλυσις (epilusis). We have no guide to its meaning as we had with the word "private." As this noun occurs nowhere else we must go to the verb ἐπιλύω (epiluō), which is made up of the preposition ἐπί (epi), upon, and λύω (luō), to loosen. We find Xenophon using it of letting dogs loose upon the ground to chase a hare. Another Greek writer uses it of breaking open a letter bearing upon a certain subject. So that its usage is perfectly clear so far. In the New Testament

¹ This is easily seen, at a glance, by consulting our Lexicon and Concordance, published by Longmans & Co., 39, Paternoster Row (15s.).

I. MEANING OF WORDS FROM SCOPE OF PASSAGE this verb occurs only twice (Mark iv. 31 and Acts xix. 39). From Mark iv. 31 it is evident that it will bear the A.V. rendering *expound*, but it will also bear a larger meaning. He spake publicly "with many such parables," but "when they were alone," He *broke open* the casket which hid His real meaning; He *unfolded* the treasures that were therein; He *let them loose* as it were and displayed them before the eyes of His disciples.

In Acts xix. 39 the Town Clerk said "If ye enquire anything concerning other matters, it shall be *made known* (or *shown*) in a lawful assembly."

Any of these meanings will do here in 2 Pet. i. 20, 21, and it will be seen how they harmonise with the one matter which is the subject, or scope, of the whole passage.

"Getting to know, this, first:—that not any prophecy of Scripture springs from its own unfolding,

[Why?]

For, not by the will of man was prophecy at any time brought forth—

[How then did it come?]

But being borne along by holy spirit, men spake from God."

Thus, the words are brought into harmony with the scope, or subject of the whole passage; and we see how they refer to the *origin* and *source* of the prophetic Word, and not to its meaning or interpretation.

2. "*The Spirits in Prison.*"—1 Pet. iii. 19 is another passage which has been wholly misinterpreted and misunderstood, because it has been taken, not only apart from the Context, but apart from the larger question, *viz.*, the *scope* or subject of the whole chapter.

This verse does not stand alone. It is not an illuminated text we hang on a wall; but is made up of words

Just as private will bear the meaning of one's own: inasmuch as what is one's own is private; and what is private is one's own.

yirasa (ginomai), to begin, come into being, begin to be, become arise, happen.

svius ayor (pneuma hayion), Divine power from on high. See The Giver and His Gifts, by the same author and publisher, pp. 25-34.